Hadith 5741

(1) His statement “My heirs will not divide a dinar”: with the verb in the feminine and nominative, indicating a factual statement. It means: My heirs will not divide a dinar after my passing, as I will not leave a dinar I possess for them to divide. It may also be a statement in form but a prohibition in meaning, which is more emphatic than an explicit prohibition. (As stated in Al-Mirqat)

(2) His statement “My heirs”: meaning potential heirs, as there is no division, so there are no heirs. Ibn Hajar said: Meaning those who would qualify as my heirs if possible. Mirak said: They were so potentially at the time, but were prevented from inheritance by the legal evidence, which is his statement: “We do not leave inheritance.” Then he explained the reason, stating: “Whatever I leave,” where “whatever” is the subject, “I leave” is its relative clause, and the omitted pronoun refers to what is left. “After the maintenance of my wives and the expenses of my agent, it is charity,” with the fa indicating the subject implies a condition. (As stated in Al-Mirqat)

(3) His statement “after the maintenance of my wives and the expenses of my agent, it is charity”: In Sharh as-Sunnah, Sufyan ibn Uyaynah said: The Prophet’s wives were in the status of those in waiting, as they could never remarry, so maintenance was due to them. “My agent” refers to the caliph after him. The Prophet (ﷺ) took his family’s maintenance from the spoils allocated to him from Banu Nadir and Fadak, spending the rest on the Muslims’ welfare. Abu Bakr, then Umar, managed it similarly. A commentator from our scholars said: “After the maintenance of my wives,” because their maintenance after him depended on each wife’s lifetime, as they were restricted from remarriage for Allah and His Messenger, and the Prophet’s marriage bond remained effective during their lives, so maintenance was obligatory from the spoils’ wealth, like a wife’s maintenance from her husband. The point is that “maintenance of my wives” does not mean their inheritance, but because they were restricted from marriage due to him, they were like those in waiting as long as they lived. It is said: They had no waiting period, as he is alive in his grave, as are all prophets. (As stated in Al-Mirqat)

(۱) قوله : لا تقتسم ورثتي دينارا بتأنيث الفعل ورفعه، فهو إخبار حقيقة، ومعناه ليس تقتسم ورثتي بعد موتي دينارا؛ إذ لست أخلف بعد موتي دينارا أملكه فيتقسمون ذلك. ويحتمل أن يكون إخبارا في الصورة ونهيا في المعنى، فهو أبلغ من النهي الصريح. كذا في «المرقاة».

(۲) قوله : ورثتي : أي بالقوة وإلا فحيث لا قسمة فلا ورثة. قال ابن حجر : أي من يصلح ورثتي لو أمكنت. وقال ميرك هم وقته باعتبار أنهم كذلك بالقوة لكن منعوا من الميراث بالدليل الشرعي وهو وقوله: «لا نورث». ثم بين سببه وعلته مستأنفا: ما تركت ما موصولة مبتدأ وتركت صلته والعائد محذوف أي الذي تركته. بعد نفقة نسائي ومؤنة عاملي فهو صدقة والفاء لتضمين المبتدأ معنى الشر. كذا في «المرقاة».

(۳) قوله: بعد نفقة نسائي ومؤنة عاملي فهو صدقة وفي شرح السنة: قال سفيان بن عيينة: كان أزواج النبي و في معنى المعتدات؛ إذ كن لا يجوز لهن أن ينكحن أبدا، فجرت لهن النفقة. وقوله: ومؤنة عاملي» أراد بالعامل الخليفة بعده، وكان النبي له يأخذ نفقة أهله من الصفايا التي كانت له من أموال بني النضير وفدك، ويصرف الباقي في مصالح المسلمين، ثم وليها أبو بكر ثم عمر كذلك. وقال شارح من علمائنا قوله: «بعد نفقة نسائي؛ لأن نفقة نسائه بعده كانت تتعلق بحياة كل واحدة منهن؛ لكونهن محبوسات عن النكاح في الله وفي رسوله وبقي حكم نكاح النبي باقيا مدة بقائهن، فوجب لهن النفقة من مال الفيء وجوب نفقة النساء على أزوجهن. والحاصل أنه ليس معنى نفقة نسائه إرثهن منه، بل لكونهن محبوسات وممنوعات عن الأزواج بسببه، فهن في حكم المعتدات ما دامت حياتهن، وقيل: لا عدة عليهن؛ لأنه لة حي في قبره، وكذلك سائر الأنبياء. كذا في «المرقاة».